salam, The translation and the interpretation by you and brother Abo Hassan is really very nice and correct. I also want to add very basic and simple interpretation that immediately pops up in mind when I read this couplet: Ala Hazrat rahimahullah is using a very common idom in urdu that is 'Andha hona' (to be blinded by something or loose senses). He says that O visitors! though you've been desiring to look at Rowdah Mubarak for long, and though it is the time that you are in front of Rowdah Mubarak, but keep utmost reverence and let your desires go. Have you lost your senses? Why are you raising your eyes again and again towards the Rowdah Mubarak? This is not the place to raise your gaze. Let your desires of looking at the Rowdah Mubarak be unfulfilled and keep the supreme respect by lowering your stare. The beautty here is that Ala Hazrat is using idom 'Andha Hona' (to be blinded by desires or loose senses) for a state when visitor wants to be attentive and constantly looking at the Rowdah Mubarak. I guess this is the use of san'at-e-tazaad (trait of using contradiction. am I right?)
What you translated is correct however the beauty of Imam Rida's :ra: verse is that, here too one can understand the second verse to mean : o raza! how easy, it was for you to spend years in crime; now let this worship of a couple of minutes flow down(baras) from your eyes (which would cleanse the burden of years of sin mentioned in the first line) do ghaDi kī bhi `ibādat = a couple of minutes of weeping for ones sins at the blessed rawdah mubarak --an
subhanallah ! you have brightened the day for me. May Allah reward you for your effort. a comment : I always understood the second verse :ankheN andhi huwi haiN in ko taras jāne do: in the following two ways : The first verse talks of maintaining utmost respect at the blessed rawdah of the Habib of Allah saws, it also advices us to let go of greed or hawas. a) The second verse as I understood it continues this advice and says that though you have come here for a glance at your beloved's rawdah mubarak - have respect and that is to understand that your eyes have been blinded by your sins and they do not deserve this honor - and adab is to veiw the rawdah mubarak with awe and respect - not raising ones eyes too much - and making the eyes long for one more glance (taras jaane do) so that they realize the worth of what they are seeing. b)The second verse as I understood it continues this advice and says that though you have come here for a glance at your beloved's rawdah mubarak - have respect and even though your eyes have been blinded by weeping, longing for this moment - you still do not deserve this honor - and adab is to veiw the rawdah mubarak with awe and respect - not raising ones eyes too much - and making the eyes long for one more glance (taras jaane do) so that they realize the worth of what they are seeing. The jist of the verse according to me would be o the visitors! [to the blessed rawDah of RasûlAllâh SallAllâhu `alayhi wa sallam], be heedful of reverence; leave go of greed your eyes have been blinded (by sin or by weeping) ! let them yearn here too (and realize the worth of what they are seeing !) and you know how much i understand these things, so forgive my incompetance. was salam --abu nibras
this was originally posted on the Aálā Hazrat forum. it has been revised. -- zāyiro pās-e-adab rakho hawas jāne do ankheN andhi huwi haiN in ko taras jāne do O the visitors! [to the blessed rawDah of RasûlAllâh SallAllâhu `alayhi wa sallam], be heedful of reverence; leave go of greed. [desire to prostate at the blessed mausolem] we’ve been blinded in love, alas! will he have pity on us? notes: paas-e-adab rakho, ‘paas’ is used as ‘heedful’ and as ‘close’. the verse means, be heedful of respect due in his presence. the second part of the verse says: let go of the desire, the greed to do actions contrary to respect. revisiting the first part of the verse, paas takes the second meaning – ‘keep close to respect and let go of desire’. verse 2: we have been blinded by weeping in grief; and he shall weep in pity..] --- sūkhi jāti hai umīd-e-ghurabā ki kheyti būndiyaaN lakka-e-raHmat ki baras jaane do the fields of hope sown by the helpless, wither, go dry – pray! let the clouds of mercy pour forth. --- palTi aati hai abhi wajd meiN jaan-e-shīrīN naghma-e-qum ka zarā kānoN meiN ras jāne do my sweet soul gushes back in ecstasy, let the melody of ‘qum’ drop sweetly in the ear! notes: verse 1: my life has gone out, but it comes back in ecstasy, that sweet soul. the word sweet is used to set the tone. the next verse completes the feeling. verse 2: naghma-e-qum, meaning let him say: ‘qum bi idhni Allâh’ / arise by the Command of Allâh. this beautiful song of ‘qum’ - let the juice drop into the ears and then the sweet soul shall return. or let the sweet voice convey the melody of qum; and the soul sweet shall return. ras is used in two ways here: ‘juice’, and ‘sweet voice’ or it means the opposite: my soul gushes out in ecstasy when i hear his sweet voice saying the melody of ‘qum’. when he says ‘live’, i may die of happiness! --- hum bhi chalte haiN zarā qāfile wālo Tahroe! ghaThriyāN tosha e ummīd ki kas jāne do tarry a while! we shall go along, o the caravan! pray, wait until our bags of hope are secured. notes: we shall accompany you to visit the beloved; we have no sustenance except of hope. kas is used as tightened, and strengthened. -- dīd-e-gul aur bhi kartī hai qayāmat dil par humSafīro humeN phir sū-e-qafas jāne do the sight of the flower, shall wreak havoc on our heart! my companions! leave me to go back to my prison, my cage! notes: if i go to the garden (medina) and see his rawDah (flower), my heart will burst in joy; leave me my friends, go back to my cage, my prison (my home). humSafīr=companion; and also means ‘a bird with a sweet voice’ . a cage, a flower naturally denotes a bird. but he is also talking about companions, since he already created that scene in the previous verse, where he talks of joining the company.. [humsafar with a ‘seen’ is a different word; meaning companion as well. but here it is with a Sād and yā. humSafīr] -- ātish-e-dil bhi to bhaDkāo adab dāN nālo kawn kahtā hai ke tum zabT-e-nafas jāne do o the respectful cries, rekindle the fire in the heart who asks you to let go of your breath? notes: your wails are silent, respectful. but shouldn’t you cry such that the spark in your heart is kindled to a raging fire [of love]? it can also be set to fire without blowing. zabT-e-nafas/holding back one’s breath usually meaning, in awe, agony or not wishing to disturb. -- yuN tan-e-zār ke dar pay huwe dil ke shuúlo sheywa-e-khāna bar andāziye khas jāne do thus, the flames are bent upon this frail body, in the manner of hay burning down the house. notes: the verse either indicates a lament or a wish. alas, like a bundle of hay, setting fire to the house, my heart sets my being on fire. OR, i wish that my being is set on fire, in the manner of a bundle of hay flaming a house. again, fire here might either indicate love, or desire. love of the beloved, is something desirable. but if it is desire, then it is blameworthy, that which shall cause this frail body to be thrown in fire.. khas – dried grass or hay. -- ay razā āh! ke yuN sahl kaTeN jurm ke sāl do ghaDi kī bhi `ibādat to baras jāne do o raza! how easy, it is for you to spend years in crime; but to worship for a couple of minutes, you can postpone it for an year! notes: clever juxtaposition of idioms. ‘jurm-ke-saal’: years of crime. and ‘baras jaane do’: lit. let it take years, meaning either of laxity or that it takes you years to do something simple and useful.
here is a scanned image of the na'at. you decide which is easier to read and which looks better. <center> </center>
<center> Download zaairo paas.e.adab rakho hawas jaaney do by Imam Ahmed Rida Khan :ra: Download Here : jzk Br. Sag-e-Noori : was salam, abu Nibras P.S. any takers for translating this gem ?
